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1 Niin kallis aika tuli maalle sen entisen jälkeen, joka oli Abrahamin ajalla: ja Isaak meni Abimelekin Philistealaisten kuninkaan tykö Gerariin.

2 Niin Herra ilmestyi hänelle, ja sanoi: älä mene Egyptiin, vaan asu sillä maalla, jonka minä sanon sinulle.

3 Ole muukalainen tällä maalla, ja minä olen sinun kanssas, ja siunaan sinua: sillä sinulle ja sinun siemenelles minä annan kaikki nämät maat, ja vahvistan sen valan, jonka minä Abrahamille sinun isälles vannonut olen.

4 Ja enennän sinun siemenes niinkuin taivaan tähdet: ja annan sinun siemenelles kaikki nämät maat: Ja sinun siemenes kautta pitää kaikki kansat maan päällä siunatuksi tuleman:

5 Sillä Abraham oli kuuliainen minun äänelleni, ja piti minun oikeuteni, käskyni, säätyni ja lakini.

6 Niin Isaak asui Gerarissa.

7 Ja koska sen maan kansa kysyi hänen emännästänsä, sanoi hän: hän on minun sisareni; sillä hän pelkäsi sanoa: hän on minun emäntäni (ajatellen), ettei he joskus löisi minua kuoliaksi Rebekan tähden: sillä hän oli ihana kasvoilta.

8 Ja tapahtui, koska hän siellä kappaleen aikaa viipyi, katsoi Abimelek Philistealaisten kuningas akkunasta, ja näki Isaakin hyväilevän emäntäänsä.

9 Niin kutsui Abimelek Isaakin, ja sanoi: katso, totisesti hän on sinun emäntäs: miksis olet sanonut: hän on minun sisareni? Ja Isaak sanoi hänelle: minä ajattelin, etten minä tapettaisi hänen tähtensä.

10 Abimelek sanoi: miksis tämän meille teit? olis pikaisesti tapahtunut, että joku kansasta olis maannut sinun emäntäs kanssa, ja niin sinä olisit saattanut meidän päällemme rikoksen.

11 Niin Abimelek antoi käskyn kaikelle kansalle, sanoen: joka ryhtyy tähän mieheen, tahi hänen emäntäänsä, hänen pitää totisesti kuoleman.

12 Ja Isaak kylvi sillä maalla, ja sai sinä vuonna satakertaisesti: sillä Herra siunasi hänen.

13 Ja mies tuli voimalliseksi: ja menestyi sangen suuresti siihen asti, että hän juuri suureksi joutui.

14 Ja hänellä oli paljo tavaraa lampaissa ja karjassa, oli myös paljo perhettä: sentähden Philistealaiset kadehtivat häntä.

15 Ja he tukitsivat kaikki kaivot, jotka hänen isänsä palveliat olivat kaivaneet, hänen isänsä Abrahamin aikana, ja täyttivät ne mullalla.

16 Ja Abimelek sanoi Isaakille: mene pois meidän tyköämme: sillä sinä olet tullut paljo väkevämmäksi meitä.

17 Niin Isaak läksi sieltä: ja teki majansa Gerarin laaksoon, ja asui siinä.

18 Ja Isaak antoi jällensä kaivaa ne vesikaivot, jotka he olivat kaivaneet hänen isänsä Abrahamin aikana, ja jotka Philistealaiset Abrahamin kuoleman jälkeen olivat tukinneet: ja nimitti ne niillä nimillä, joilla hänen isänsä ne kutsunut oli.

19 Niin kaivoivat myös Isaakin palveliat siihen laaksoon: ja löysivät sieltä luontolähteen.

20 Mutta Gerarin paimenet riitelivät Isaakin paimenten kanssa, ja sanoivat: tämä on meidän vetemme. Niin hän kutsui sen kaivon Esek, että he riitelivät hänen kanssansa.

21 Niin kaivoivat he myös toisen kaivon, ja he riitelivät myös siitä: niin hän nimitti sen Sitna.

22 Niin hän siirsi itsensä sieltä, ja kaivoi toisen kaivon, josta ei he riidelleet. Sen tähden nimitti hän sen Rehobot, ja sanoi: nyt Herra on antanut meille laviamman sian, ja on antanut meidän kasvaa maan päällä.

23 Sitte meni hän BerSabaan.

24 Niin Herra ilmestyi hänelle sinä yönä ja sanoi: minä olen sinun isäs Abrahamin Jumala: älä pelkää, sillä minä olen kanssas, ja siunaan sinun, ja annan lisääntyä sinun siemenes, minun palveliani Abrahamin tähden.

25 Ja hän rakensi siinä alttarin, ja saarnasi Herran nimestä, ja teki siihen majansa: ja hänen palveliansa kaivoivat siihen kaivon.

26 Niin Abimelek meni hänen tykönsä Gerarista: ja Ahusat hänen ystävänsä, ja Phikol hänen sotajoukkonsa päämies.

27 Mutta Isaak sanoi heille: miksi te tulitte minun tyköni: ja te vainositte minua, ja ajoitte minun pois teidän tyköänne.

28 He sanoivat: me näimme ilmeissänsä, että Herra on sinun kanssas, sentähden me sanoimme: olkoon nyt vala meidän molempain vaiheellamme, meidän ja sinun välilläs, ja me teemme liiton sinun kanssas.

29 Ettes tekisi meille mitään vahinkoa, niinkuin emme mekään ole sinuun ryhtyneet, ja niinkuin emme myös tehneet sinulle muuta kuin hyvää, ja laskimme sinun rauhassa menemään. Sinä olet nyt Herran siunattu.

30 Ja hän valmisti heille pidon, ja he söivät ja joivat.

31 Ja nousivat aamulla varhain, ja vannoivat toinen toisellensa, ja Isaak laski heidät menemään, ja menivät pois hänen tyköänsä rauhassa.

32 Sinä samana päivänä tulivat Isaakin palveliat, ja ilmoittivat hänelle kaivosta, jonka he kaivaneet olivat, ja sanoivat hänelle: me löysimme veden.

33 Ja hän kutsui hänen Saba: siltä nimitetään kaupunki BerSaba, hamaan tähän päivään asti.

34 Koska Esau oli neljänkymmenen ajastaikainen, otti hän Juditin Hetiläisen Berin tyttären emännäksensä: Ja Basmatin Hetiläisen Elonin tyttären:

35 Jotka olivat Isaakille ja Rebekalle mielikarvaudeksi.

   


SWORD version by Tero Favorin (tero at favorin dot com)

Aus Swedenborgs Werken

 

Arcana Coelestia #3398

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3398. That one of the people might lightly have lain with thy woman, and thou wouldst have brought guilt upon us. That this signifies that Divine truth might have been adulterated and thus profaned, is evident from the signification of “lying with,” as being to be perverted or adulterated; from the signification of “one of the people,” as being some one of the spiritual church (n. 2928); from the signification of “woman” who here is Rebekah, as being Divine truth (concerning which see above); and from the signification of “guilt,” as being the blame of the profanation of truth; so that by “one of the people might lightly have lain with thy woman, and thou wouldst have brought guilt upon us,” is signified that someone of the church might easily have adulterated Divine truth, and have brought upon himself the blame of the profanation of truth. It was said above (n. 3386) that as Abraham twice called his wife Sarah his sister, first in Egypt, and afterwards in Gerar with Abimelech; and that as Isaac in like manner called his woman Rebekah his sister, also with Abimelech; and as these three cases are recorded in the Word, there must be some very deep secret involved thereby. This very secret is seen in the internal sense, namely, that by “sister” is signified rational truth, and by “woman” Divine truth; and this was called rational truth (that is, “sister”), lest Divine truth (here called the “woman” who was Rebekah) should be adulterated, and thus profaned.

[2] In regard to the profanation of truth the case is this: Divine truth cannot possibly be profaned except by those who have first acknowledged it; for when those who have first entered into truth by acknowledgment and belief, and have thus been initiated into it, afterwards recede from it, there continually remains an impression of it stamped within, which is recalled at the same time with the falsity and evil; and hence by adhering to these the truth is profaned. Therefore those with whom this is the case have continually in themselves that which condemns them; thus their own hell; for when the infernals approach a sphere where good and truth are, they are instantly sensible of their own hell, because they come into that which they hold in hatred, consequently into torment. Therefore those who have profaned truth dwell continually with that which torments them, and this according to the degree of the profanation. For this reason it is most especially provided by the Lord that Divine good and truth may not be profaned; and this is provided chiefly by the circumstance that the man who is such that he cannot but profane is withheld as far as possible from the acknowledgment and belief of truth and good; for as before said no one can profane except the man who has first acknowledged and believed.

[3] This was the reason why internal truths were not disclosed to Jacob’s descendants the Israelites and Jews, who were not openly told even that there is anything internal in man, thus that there is any internal worship; and scarcely anything was said to them about the life after death, and the Lord’s heavenly kingdom; or about the Messiah whom they expected. The reason was that they were of such a character that it was foreseen that if such things had been disclosed to them they could not have helped profaning them, because they desired nothing but earthly things and because that race was of this nature and so remains, it is still permitted that they should be in utter unbelief; for if they had once acknowledged, and had afterwards gone back, they must needs have brought upon themselves the most grievous of all hells.

[4] This was also the reason why the Lord did not come into the world and reveal the internal things of the Word until there was no good whatever remaining with them, not even natural good, for they could then no longer receive any truth with internal acknowledgment (because it is good that receives truth), and therefore they could not profane it. Such was the state meant by the “fullness of time,” and by the “consummation of the age,” and also by the “last day” so much treated of in the Prophets. It is for the same reason that the arcana of the internal sense of the Word are now being revealed; for at this day there is scarcely any faith, because not any charity; thus because it is the consummation of the age and when this is the case, then these arcana can be revealed without danger of profanation, because they are not interiorly acknowledged.

[5] It is for this secret reason that it is related in the Word concerning Abraham and Isaac that when in Gerar with Abimelech they called their wives their sisters. (See further what has been stated and shown above on this subject; namely, That those can profane who acknowledge, but not those who do not acknowledge, still less those who do not know, n. 593, 1008, 1010, 1059; What danger there is from a profanation of holy things and of the Word, n. 571, 582; That they who are within the church can profane holy things; but not they who are without the church, n. 2051; That it is provided by the Lord that profanation may not take place, n. 1001, 2426; That worship becomes external in order to prevent internal worship from being profaned, n. 1327, 1328; That men are kept in ignorance, lest the truths of faith should be profaned, n. 301-303vvv2)

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.

Aus Swedenborgs Werken

 

Arcana Coelestia #1151

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1151. Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. That these were so many nations among whom such worship existed, and that in the internal sense they signify so many doctrinals, which were the same as rituals, which they devoutly observed, is very evident from the Word, where these nations are frequently mentioned; for they everywhere signify external worship-sometimes external worship corresponding to internal, sometimes the opposite. The reason why they signify the opposite is that all churches, wherever they were, in process of time have been changed, even to their opposites. That the nations here named signify nothing but external worship, consequently their doctrinals which were rituals, can be established, as was said, from the Word in other places, especially in the Prophets.

[2] Thus, of Magog, Meshech, Tubal, and Gomer, it is written in Ezekiel:

Son of man, set thy face toward Gog, the land of Magog, the prince, head of Meshech and Tubal; and prophesy against him and say, Thus saith the Lord Jehovih, Behold I am against thee, O Gog, prince, head of Meshech and Tubal, and I will turn thee about, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed in full, a great company with buckler and shield, all of them handling swords; Persia, Cush, and Put with them; with them Gomer and all his hordes; the house of Togarmah in the sides of the north, and all his hordes. In the latter years thou shalt come into the land that is brought back from the sword, that is gathered out of many peoples, upon the mountains of Israel, which have been made a waste (Ezekiel 38:2-6, 8).

This whole chapter treats of the church, which became perverted, and at length made all worship consist in externals, or rituals; charity, which is signified by “the mountains of Israel,” being extinguished. Here “Gog, and the land of Magog the prince and head of Meshech and Tubal,” is worship in externals. Anyone may see that it is not Gog and Magog that are treated of, for the Word of the Lord does not treat of worldly things, but enfolds within it Divine things.

[3] In the same:

Prophesy upon Gog, and say, Thus saith the Lord Jehovih, Behold I am against thee, O Gog, prince, head of Meshech and Tubal; and I will turn thee about, and take a sixth part of thee, I will cause thee to come up from the sides of the north, and will bring thee upon the mountains of Israel; upon the mountains of Israel thou shalt fall, thou and all thy hordes, and the people that are with thee (Ezekiel 39:1-2, 4).

The whole of this chapter, likewise, treats of external worship separated from internal, and become idolatrous, which is here signified by Gog, Meshech, and Tubal, by whom also are meant the doctrinals which they receive and afterwards confirm by the literal sense of the Word, and thus falsify truths and destroy internal worship. For, as was said, the opposite also are signified by the same nations.

[4] In John:

When the thousand years are finished, Satan shall be loosed out of his prison, and shall go forth to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to war. They went up over the plain of the earth, and compassed the camp of the saints about, and the beloved city (Revelation 20:7-9); where “Gog and Magog” have a similar signification. External worship separate from internal, that is, separate from love to the Lord and love toward the neighbor, is nothing else than idolatrous, which encompasses the camp of the saints, and the beloved city.

[5] Of Meshech and Tubal it is said in Ezekiel:

There is Meshech, Tubal, and all her multitude; her graves are round about her; all of them uncircumcised, slain by the sword; for they caused their terror in the land of the living (Ezekiel 32:26).

The subject here is Egypt, or the memory-knowledges wherewith men desire to explore spiritual things. “Meshech and Tubal” denote doctrinals which are rituals, and which, when there is no love, are called “uncircumcised.” Hence they are slain with the sword, and a terror in the land of the living.

[6] Of Javan it is said in Joel:

The sons of Judah and the sons of Jerusalem ye have sold unto the sons of the Javanites that ye might remove them far from their border (Joel 3:6).

“The sons of Judah” denote celestial things of faith; “the sons of Jerusalem,” spiritual things of faith-thus things internal; and “the sons of the Javanites,” worship in externals separate from what is internal. Because this worship is so widely remote from what is internal, it is said that they have “removed them far from their border.”

[7] Javan and Tubal denote true external worship itself in Isaiah:

It shall come that I will gather all nations and tongues, and they shall come, and shall see My glow. And I will set a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the Isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isaiah 66:18-19).

The subject here is the kingdom of the Lord and His coming. “Tubal and Javan” denote those who are in external worship corresponding to internal, who are to be instructed concerning internal things.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.